A Christian Plea, Treatise 1 · Chapter 3 · Objection 7

A Christian Plea · Treatise 1 · Chapter 3 · Objection 7

p. 119OBIECT…ON VII.

But††The Anabapt. The Charact of the bapt. p. 48. M. Ainſ. Animad p 98-76 98. &c. the Church of Rome (whereunto many things are applyed, that are taken from Iſraell) is not the Church of God, nor under the covenant of God; nor hath any of the Lords poſts or ordinances left in it: but is divorced from the Lord: &c. Neyther is the church of England the Church of God, having his covenant, but is likewiſe divorced from the Lord, &c. Therefore alſo the baptiſme had in thoſe Churches and the like, is not true baptiſme, but p. 120an idoll,Iuſtif. p. 121 278. 461. & others. a fiction, a lying and deceitfull ſigne, a curſed and deteſtable ſacrament. &c.

ANSWER.

This objection is of much like ſort with thoſe which we had before touching Iſraell, and the circumciſion thereof: Whereunto therefore like anſvver may be giuen in ſundry reſpects: ſo as the former anſwers and reaſons (many of them) may hither likewiſe be referred. Neyther the things onelyonly that are ſpoken of Iſrael, but thoſe alſo vvhichwhich concerne Iudah, in her apoſtaſie and defection: whereunto the eſtate of the Chriſtian apoſtate church may fitly hauehave reference, in divers reſpects. Which would be long to rehearſe and inſiſt upon in particular. The indifferent Reader vvill carefully obſerue it. And the point it ſelf is plaine ynough and undenyable, by the reference vvhichwhich the Scripture in ſundry things maketh thereunto. 2 Theſ. 2, 4. 2 Pet. 2, 1. Rev. 11, 1 — 6. and 12, 5, 6, 14. and 13, 5, 6. and 14, 1, 15. and 16, 12 — 16. and 19, 1. &c. Yet conſidering the objection here made, together with the continuall urging thereof; and how piteouſly the Anabaptiſts and others are by this meanes overcaried with prejudice, and drawen from the vvay of trueth to great error and iniquitie: I hauehave thought it not amiſſe to note alſo ſomevvhat hereabout.

And firſt (to ſpeak of the church of Rome in particular) I pray all to take knowledge, that my mynd and deſire in my ſelf is (and, I truſt, shalbe alway) to plead againſt the preſent eſtate of that church, and not for it: acknovvledging it to be fallen into moſt ſinful and deep defection and apoſtaſie; and ſo to be a notorious harlot and idolatreſſe: vvhichwhich all the people of God ought to forſake, and to vvitneſſe the trueth thereagainſt, euen unto death. Yet being alſo deſirous (as I ſignified erewhile about an other matter) that in al theſe things the truth may be found out, what vve can; and fynding that the Prophets vvhichwhich accounted**Eſa. 1, 21 Ier. 3, 3, 20 Eze. 16, 35 Hoſ. 2, 2, 5Isa 1:21Jer 3:3Jer 3:20Ezek 16:35Hos 2:2Hos 2:5 Ieruſalem & Iſraell to be harlots; and pronounced””Eſa. 57.3 4, 5. Ier. 2 and 7, and 44 ch. Hoſ. 2, 4. and 4, 12.Isa 57:3Jer 2Hos 2:4Hos 4:12 the children of Iudah and Iſrael to be the ſonnes of the ſorcereſſe, the ſeed of the adulterer, & vvhore, the children of tranſgreſſion, a ſeed of falſehood; inflaming themſelves vvith idols under every green tree; ſlaying the children in the valleyes; going a vvhoring from under their God. Yea,““Ezec. 23 2 — 43. &c with 16, 2, 3 — 44. &cEzek 23:2 both of them (Aholah, and Aholibah, Iſraell and Iudah) to be the daughters of one mother; who committed whoredomes in Egypt in their youth, and afterward in the land of Canaan grew old in adulteries; euen ſuch as ſhould be judged by **Ezec. 16, 38.Ezek 16:38the Lord, & ‡‡and 23, 4….by righteous men, after the manner of adultereſſes, & after the manner of womē that ſhed blood: becauſe they were adultereſſes, and blood was in their hands, &c. did yet notwithſtanding in other reſpects acknowledge them alſo to be the people of God; the houſe of Jacob; the Lords vineyard; and heritage: the dearly beloved of his ſoule; the virgin daughter of Zion; the children of Iſraell beloved of the Lord, as a vvoman that is beloved of her huſband, though an adultereſſe; the congregation of the Lord; the houſe of Iſraell, &c. Eſa. 1, 3. and 2, 6. and 3, 12. and 5, 1. and 48, 1. Jer. 2, 4, 11, 13. and 12, 7 — 10 Lam. 1, 15. and 2, 13. Ezech. 4, 5, 6. Hoſ. 3, 1. and 4, 1. and 5, 1. Amos 5, 1. and 7, 2, 8, 15. Mic. 2, 5. and 3, 1, 3, 5. and 6, 2, 3. Theſe things (I ſay) conſidered, p. 121I hauehave thought it not amiſſe here alſo to obſerue ſomevvhat touching the Apoſtate churches of Chriſtians: and now more particularly touching the church of Rome, by this occaſion. And this the rather, that I may ſtirre up others (more able) ſeriouſly to conſider of this matter, for the further ſearching out and clearing of the truth therein; and becauſe my ſelf hauehave heretofore ben drawen to write ſomewhat of theſe things already. Which, together vvith that I shall here annex, I doe ſtill leaue to be examined by the word of God. Neyther wil the ſearching of this matter proue unprofitable, if it be done religiouſly, but will be of good and neceſſarie uſe, both for the more ſound convincing of the Papiſts, and for preventing manifold errors and evils, whereunto the Anabaptiſts and others are ſubject in this behalf. Now therefore to proceed and come to the Objection aforeſaid.

1. Firſt, I take an argument from the Baptiſme had in the churches aforeſaid thus. The Baptiſme had in the church of Rome,**I speake of the outward baptiſme it ſelf: not of the additions & corruptions thereabout is the Lords baptiſme, the ſigne & ſeale of his covenant, the ordinance of God, had in that Church from the Apoſtles times (before Antichriſt there aroſe) Rom. 6, 2, 3. and ſo is true baptiſme, vvhichwhich is from heauen, and not of men; that one Baptiſme, which perteyneth to the body of Chriſt, Eph. 4, 4, 5. which the Lord hath giuen to his church, and not man: whereof a number of Martyrs and other Chriſtians hauehave ben and yet are partakers; which ſuch as leaue Antichriſts corruptions, ought not to leaue and renounce, but ſtill to reteyne it, as being the Lords; and ſuch as wherevvith they may lavvfully come to the Lords ſupper; vvhereas no unbaptized perſon may eat thereof: (As I hauehave shevved††Pap. 27, & 34. &c here before touching theſe particulars at large:) Therefore the Church of Rome, is the Church of God, and under his covenant, and hath ſome of the Lords poſtes & ordinances yet remaining in it, though mixed with their own inventions &c. And if the church of Rome be thus, then the church of England much more; which is already much purged (by the mercy of God) frō the apoſtaſie, iniquitie, & abominations of the church of Rome. Otherwiſe alſo what vvill become of theſe men themſelues: who eyther hauehave no other Baptiſme, but that vvhichwhich they had in the churches aforeſaid: or if they take another unto themſelues, run a vvhoring after their owne inventions, vvithout any vvarrant of the word of God: as I hauehave shewed here before: pag. 27, &c.

2. If the churches of Rome and England be not under the covenant of God, but divorced from the Lord, &c. then is there no ſalvation for any in thoſe churches. For out of the covenant of God there is no ſalvation. They vvhichwhich hauehave not God, to be their God in Ieſus Chriſt, cannot be ſaved. And they vvhichwhich are not under the covenant of God, hauehave not God to be their God in Ieſus Chriſt. Eſa. 43, 11. with Act. 4, 12. and Gen. 12, 3. and 17, 7. Act. 2, 38, 39. and 3, 25, 26. and 15, 11. and 16, 31. Joh. 14, 6. 2 Cor. 6, 14 — 18. Rom. 9, 24, 25, 26. and 11, 25, 26, 27. Gal. 3, 8, 15 — 18, 26 — 29. 1 Tim 2, 5. Now touching theſe churches themſelues, great difference is to be obſerved. p. 122For the church of England, the caſe is far more evident, and vvithout al colour of queſtion, ſeeing they doe freely and fully acknowledge juſtification by faith onelyonly in Ieſus Chriſt, without any opinion of the merit of works, or interceſſion of Saints departed, &c. For the church of Rome there is farre more difficultie: where both the merit of works, & interceſſion of Saints, and the Popes pardons, & purgatorie, with many other notable errors are taught and defended. Yet conſidering that they profeſſe and hold**Rhemes Annotat. upō 1 Tim. 2, 5.1 Tim 2:5 Chriſt by nature to be truely both God and man, to be that one eternall Prieſt and redeemer, which by his ſacrifice and death upon the croſſe hath reconciled us to God, and payed his blood as a full and ſufficient raunſome for all our ſinnes, himſelf without need of any redemption, never ſubject to poſſibility of ſinning: againe, to be the ſingular advocate and Patrone of mankind, that by himſelf alone and by his owne merites procureth all grace and mercy to mankind in the fight of his Father, none making any interceſſion for him, nor giueing any grace or force to his prayers, but he to al: none asking or obteyning eyther grace in this life, or glory in the next, but by him: Conſidering (I ſay) that thus they profeſſe; although herevvith they hauehave many great errors and corruptions (as I noted before) by which they are generally ſeduced and perverted: yet vvho dare ſay, but that God by this faith in Chriſt ſaveth ſome of them, who doe thus beleeue in ſimplicity, and heare not of their other opinions and courſes to be errors and corruptions, nor reſiſt the trueth vvhichwhich God vouchſafeth to shew unto them. And of this mynd concerning them, I hauehave ben a long time, & hauehave by other occaſion††In the Anſwer to M. Jacob: p. 13, and 47. &c. published it, almoſt tvventie yeeres ſince. And am the more confirmed in it, inaſmuch as ſome of them lay downe their liues and dye Martyrs in defence of the Chriſtian faith (acknovvledging Ieſus to be the Chriſt the ſonne of God) againſt the Turks and Moores and ſuch like enemies of Chriſtian religion: beſides that many of the Indians and other Pagans (with ſome Ievves) are by them converted & brought to the profeſſion of Chriſtian religion: among whom I doubt not but the Lord hath and ſaveth his; euen by that knovvledge & faith of Ieſus Chriſt, which by their doctrine & preaching among them they are (through the mercy of God) brought unto. Yea and who can ſay, but that whereſoever the name of Chriſt is preached and called upon, the Lord ſaveth ſome, according to his owne gracious purpoſe and mercy in Chriſt Ieſus: ſeeing that Ieſus Chriſt is the vvay, the truth, and the life; and whoſoever beleeveth in him shal not perish, but hauehave everlaſting life. Joh. 3, 16, 17. and 6, 35. and 14, 6. Act. 8, 37. and 16, 30, 31. and 17, 2, 3, 4. and 18, 25 — 28. and 28, 14, 23, 24. Rom. 10, 9 — 13. Here alſo to the ſame purpoſe might be obſerved, that out of the Church there is no ſalvation: vvhichwhich I ſuppuſe themſelues will not deny. And (that which is more) that the Lords conſtitutions ceaſe not to be his holy ordinances, though the people that enjoy them, should hauehave no benefit thereof to ſalvation, but uſe, or abuſe them rather, to their owne greater condemnation. But omitting this, I proceed to other reaſons, as follovveth.

3 It hath ben the great queſtion between the Ievves and us, ever ſince the Apoſtles times, and ſtill is, whether Ieſus be the Chriſt that was promiſed; p. 123and vvhether the Iewes, or Chriſtians, novv be the church of God. Now alſo there are in the vvorld the Chriſtians, the Ievves, the Turks, & Pagans. If then the queſtion be asked, vvhichwhich of theſe is the church of God at this day? should we not anſvver, The Chriſtians: and among the Chriſtians alſo compriſe the churches aforeſaid, for the reaſons before ſpecified.

4. Seeing baptiſme is among Chriſtians a viſible ſigne of the viſible Church of God, as circumciſion vvas of old among the Ievves: hovv can vve ſoundly defend & reteyn the viſible baptiſme received in the church of Rome; and that alſo vvith reference to the circumciſion received in the apoſtaſies of Iudah and Iſraell: if vve doe not accordingly acknovvledge the Church of Rome, to be a viſible church and the people of God, as Iudah and Iſraell vvas in their defection? (of which more in the next reaſon follovving.) A viſible church, I ſay: though miſerably corrupted, adulterate, and apoſtate, having Antichriſt ſet therein: &c. Mat. 28, 18, 19. and Act. 2, 41, 47. with Gen. 17, 7 — 12. 1 Cor. 1, 13, 16. and 10, 1, 2. Col. 2, 11, 12. and 2 Theſ. 2, 3, 4. with Dan. 11, 31, 36. &c.

5. When Ieruſalem, the faithfull city, became an harlot; yet vvas it ſtil the citie of God. Eſa. 1, 21. Jer. 2, 3, 13, 20, 21, 27. Ezec. 16, 2 — 35. &c. with Jer. 25, 18, 29. Dan. 9, 18, 19. and with Deut. 28.10. When Iudah fell into idolatrie, apoſtaſie, and other notorious iniquity, yet was it**Note the times, and read the hiſtories of the judges and Kings, of Rehoboam, Ahaz, Manaſſeh, Iehojakim, Zedekiah, &c. ſtill the church and people of God; euen vvhen it had the tranſgreſſions and idolatries of Iſraell; the abominations of the heathen; as many Gods, as she had cities; the worship of Baal, and of all the hoſt of heauen; building them high places, images, and groues in every high hill, and under every green tree; forſaking the Lord; and ſetting an image of jelouſy (an idoll of abomination) in the houſe of God, vvhere the Lord put his name; her children becomming the ſonnes of the ſorcereſſe, the ſeed of the adulterer, and the vvhore, the children of defection, a ſeed of falſehood; and she her ſelf ſo abominable, as she juſtified Samaria and Sodom through her impieties, &c. Iud. 2, 11, 12, 13, 19, 20. &c. 1 King. 14, 21 — 24. 2 King. 16, 10— 16. and 21, 2 — 9. and 23, 31 — 37. and 24 ch. 2 Chron. 12, 1, 5. and 28 ch. and 33, 1 — 10. and 36, 11 — 16. with Eſa. 1, 3, 4. and 57, 3, 4, 5. Ier. 2, 11, 13, 27, 28. and 7, 2, 9, 17, 18. & 12, 7 — 10. and 24 ch. and 31, 21, 22. Ezec. 16. and 23 ch. Dan. 8, 10, 11, 12. Mic. 1, 1, 5, 9, 13. and 2, 5. and 2, 1, 3, 5. and 6, 2, 3. The like may be obſerved touching Iſraell in her apoſtaſie and defection, as I hauehave shevved here††p. 58, &c. before at large. Therefore alſo the church of Rome, that was a faithfull church, & is become an harlot, being fallen into idolatrie, apoſtaſie, and other notorious iniquitie, as Ieruſalem, Iudah, and Iſraell heretofore; is in like ſort to be eſtemed the church & people of God, that hath thus offended, & doth thus tranſgreſſe, as is aforeſaid. The Propoſition touching Iudah, and Ieruſalem, I ſuppoſe theſe men vvill graunt themſelues. Yet for confirmation of it both touching Iudah & Iſraell, ſee the Scriptures alledged here and before, beſides many moe throughout the hiſtorie and Prophets, that might be produced in this behalf. The conſequence is proved, becauſe p. 124theſe were figures and types of the like caſes and eſtate of the Chriſtian churches, recorded for our inſtruction and learning, 1 Cor. 10, 6 — 11. with Rom. 15, 4. and 2 Tim. 3, 16, 17. 2 Pet. 2, 1. Iude v. 5, 11. Rev. 2, 14, 20. and 11, 2. &c. And that ſo, as the Scripture it ſelf maketh theſe to be the very patternes of the Chriſtians apoſtaſie, and more particularly of the eſtate of the church of Rome, in this behalf. For vvhichwhich ſee moreover, 2 Theſ. 2, 3, 4. compared with 2 King. 21, 7. Eſa. 14, 12, 13, 14. Ezec. 8, 3, 5. &c. Dan. 8, 10, 11, 12. and 11, 31, 36, 38. Alſo Rev. 11, 2, 5, 6, compared vvith the Scriptures aforeſaid, and with Eſa. 1, 10, 11, 11, 21. Pſal. 59, 5. 1 King. 17, 1. and 2 King. 1, 10, &c. Of which more hereafter.

6. And this is the more confirmed, inaſmuch as it should be ſinne in the church of Rome, for the Papiſts and apoſtate Chriſtians, to joyne in mariage with the Pagans; to neglect Baptiſme; not to ſanctifie the Lords day, &c. as it was in Iudah and Iſraell (being in apoſtaſie) to joyne in mariage with the heathen; to neglect circumciſion; to profane the Lords Sabbaths, &c. Dan. 11, 32. with 1 Machab. 1, 16, 45, 51, 55. and with Mal. 2, 11. Ezra. 9, 1, 2. and 10, 10. Neh. 13, 3, 23 — 27. Alſo Hoſ. 5, 7. and 7, 8. and 8, 12. Amo. 8, 5. with 2 Cor. 6, 14. &c. Which should not ſo be, if they vvere not the people and church of God, under his covenant, and bound to the obſervation of his ſtatutes and ordinances. For the Pagans and ſuch as perteyne not to the covenant of the Lord, being not his Church and people, are not in their eſtate bound unto theſe and the like Ordinances of the Lord, vvhichwhich he hath giuen to his church and people. Pſal. 147, 19, 20. with Deut. 7, 1 — 11.

7. The Apoſtle ſpeaking of Antichriſt in his Epiſtle to the Theſſalonians deſcribeth him thus: There ſhall come an apoſtaſie (defection or falling away) and the man of ſinne ſhalbe revealed, 2 Theſ. 2, 3, 4.2 Thess 2:32 Thess 2:4the ſonne of perdition, who oppoſeth and exalteth himſelf aboue al that is called God, or that is worſhipped: ſo that he as God ſitteth in the Temple of God, ſhewing himſelf that he is God. &c. 2 Theſ. 2, 3, 4. Here the apoſtle deſcribing Antichriſt, ſpeaketh of the Temple of God, where he ſitteth &c. Novv that by the Temple of God in Iſraell, vvas figured the Church of God among Chriſtians, appeareth by theſe Scriptures. 1 Cor. 3, 16, 17. 2 Cor. 6, 16. Epheſ. 2, 21. Rev. 11, 1, 2, 19. and 14, 15, 17. and 15, 5, 6, 8. and 16, 1, 17. compared vvith Zach. 6, 12, 13. and is acknowledged by the beſt writers of all ages: who alſo thus interpret and apply this Scripture in 2 Theſ. 2, 4. For which ſee Amand. Polanus Symphonie, chap. 23, theſ. 3. & M. Clift. Advertiſ. pag. 100— 113. So then from this Scripture, I reaſon as followeth.

If the Pope of Rome with his hierarchie, be the man of ſinne (here ſpoken off) and the ſonne of perdition, vvho oppoſeth and exalteth himſelf aboue all that is called God, or that is worshipped; then is the church of Rome, the Temple of God (here ſpoken off:) vvherein he ſitteth as God, shewing himſelf that he is God.

But the Pope of Rome vvith his hierarchie, is (by††M. Ainſ. Animad. p. …6 — 1…6. their owne graunt) the man of ſinne, of whom the Apoſtle here ſpeaketh, &c.

p. 125Therefore the church of Rome, is the Temple of God alſo that here is ſpoken off; &c.

Or thus, to like effect.

If the Church of Rome be not the Temple of God (and conſequently, the church of God) ſpoken off by the Apoſtle in this place, 2 Theſ. 2, 4. then is not the Pope vvith his hierarchie, the man of ſinne (that here is ſpoken off) and the ſonne of perdition, who oppoſeth and exaleth himſelf aboue all that is called God, or that is worshipped, ſo that he as God ſitteth in the Temple of God, shevving himſelf that he is God. 2 Theſ. 2, 3, 4.

But the Pope with his hierarchie, is (by their ovvn acknovvledgement) the man of ſinne, here ſpoken off: &c.

Therefore alſo the church of Rome is the Temple of God (and ſo, the Church of God) ſpoken off in this place, 2 Theſ. 2, 4.

The conſequence is neceſſarie: as appeareth by the expreſſe words of the text it ſelf, and the comparing of them vvith the Scriptures aforeſaid. The reaſon alſo is ſo evidēt, as vvhoſoever hold not the church of Rome, to be the church and Temple of God, here ſpoken of: neyther can they hold, that the Pope of Rome with his hierarchie, is the Antichriſt & man of ſinne, ſet therein, as the Apoſtle here ſpeaketh. And they that acknowledge this, muſt needs yeeld the other withall.

Where (for further manifeſtation of the point) note & remember ſtill, to put difference betvveen the man of ſinne that ſitteth, and the Temple of God, wherein he ſitteth. Which not being obſerved aright, (beſides many unſound ſpeaches and aſſertions, that hauehave paſſed ſuch as are otherwiſe good writers) much error hath riſen hereabout, and great confuſion of things that differ. See it for more evidence and confirmation hereof, in ſome other like matters & phraſes of Scripture, vvhichwhich may fitly be compared herevvith, and vvhereunto this may vvell be referred, in divers reſpects.

In the hiſtorie of the Kings and Chronicles, it is recorded that Manaſſeh king of Iudah (who††2 King. 21, 9, 16.2 Kgs 21:92 Kgs 21:16 made Iudah to ſinne, in doing that which vvas evill in the ſight of the Lord, and ſeduced them to doe more evill then did the nations, vvhom the Lord deſtroyed before the children of Iſraell) ſet a graven image of the groue that he had made, in the houſe of which the Lord ſaid to David and to Salomon his ſonne, In this houſe and in Ieruſalem, which I hauehave choſen out of al the tribes of Iſrael, wil I put my name for ever: 2 Kin. 21, 7. 2 Chro. 33, 7. &c. The application hereof we shall shevv hereafter.

The Pſalmiſt alſo ſpeaking of the Chaldeans, ſaith, O God, the heathen are come into thine inheritance, thy holy Temple hauehave they defiled: they hauehave layd Ieruſalem on heaps. Pſal. 79, 1.

And Eſay ſpeaking of the king of Babylon, ſaith thus: How art thou fallen from heauen, O ””or, Day ſtarre.Lucifer, ſonne of the morning? how art thou cutte downe to the ground, which didſt weaken the nations? For thou haſt ſaid in thyne heart, I vvill exalt my throne aboue the ſtarres of God: and I will ſit in the mount of **or, teſtimonie, or, appointment.the Congregation in the ſides of the North: I will aſcend aboue the heights of the clouds, I will be p. 126like the moſt High. Eſa. 14, 12, 13, 14. Now that by the mount of ††or, Church.the congregation at the ſides of the North, is meant Mount Sion, on the north ſide whereof (on mount Moriah) the Temple of Ieruſalem vvas built, where alſo by the Lords appointment, the people of God vvas woont to come together for the vvorship of God: appeareth by this place, compared with Pſal. 48, 1, 2. and 78, 68. 2 King. 19, 21, 31. 2 Chron. 3, 1. Eſa. 8, 18. and 10, 12. &c. And that thus the Apoſtles ſpeach aforeſaid fitly agreeth herewith, vvho can deny?

Ezechiell the Prophet (one of the captiues in Chaldea) ſpeaking of the Temple of God at Ieruſalem, and of the eſtate of the Ievves (the Church and people of God) in his time, ſaith, The ſpirit lift me up between the earth & the heauen, and brought me in the viſions of God to Jeruſalem, to the doore of the inner gate, that looketh toward the North, where vvas the ſeat of the image of jealouſie, which provoketh to jelouſie. And behold, the glory of the God of Iſraell was there, &c. Then ſaid he unto me, Sonne of man, Lift up thine eyes now the way towards the North: ſo I lift up myne eyes the way toward the North, and behold Northward at the gate of the altar, the image of jealouſie in the entry. &c. Ezech. 8, 3, 4, 5. with 1, 1. &c. Where marke again, that Northward at the gate of the altar (of the houſe and Temple of God) was the ſeat of this image of Ielouſy, or idoll of indignation; another fit type of Antichriſt, and of his ſeat, in the church of God among Chriſtians,‡‡or, the God of ſtrōg might of forces, fortreſſes, munitions, the Almighty God, &c. as this other was in the Temple of God among the Iewes.

Daniel the Prophet ſpeaking of Antiochus Epiphanes, and of his Captaynes and Souldjours, and the Overſeers vvhichwhich he ſet over Ieruſalem and Iudah; as alſo of Iupiters image ſet in the houſe of God, &c. (other fit types of Antichriſt alſo) ſaith thus, And armes ſhall ſtand on his part, and they ſhall pollute **or, The Sanctuarie (that is, the Temple of God) and the Munition (that is Jeruſalem being vvell deſcribed.)the ſanctuarie of ſtrength, and they ſhall take away the dayly ††or, worſhip.ſacrifice, and they ſhall place the abomination that maketh deſolate. &c. And the king ſhall doe according to his will, and he shall““2 Theſ. 2, 4.2 Thess 2:4 exalt himſelf, and magnifie himſelf aboue every God, and ſhall speak marveilous things againſt the God of Gods, and ſhall prosper til the indignation be accompliſhed: for that that is determined, ſhalbe done. Neyther ſhall he regard the God of his fathers, nor the deſire of women, nor regard any God: but shall magnifie himſelf aboue all. And as touching **Dan. 7, 25. 2 Pet. 2, 18. Rev. 13, 5, 6, 11.Dan 7:252 Pet 2:18Rev 13:5Rev 13:6Rev 13:11the God of ſtrong forts, in his ſeat he ſhall honour, yea he ſhall honour ””Iupiter Olympius. 2. Machab. C. 2. as Piſcater & others expound …t: applying it a…o to the breaden God, honoured by the Pope with gold & ſilver.a God whom his fathers know not, vvith gold, & with ſilver, and with precious ſtones, & with pleaſant things. &c. Dan. 11, 31, 36, 37, 38.

Wherewith alſo compare Dan. 7, 24, 25. and 8, 9, 10, 11, 12. and 12, 7, 11. with 1 Machab. 1, 23, 39 — 49.50— 53 — 57 — 62. &c. and 2 Machab. 5, 11 — 22. &c. and 6, 1 — 11. &c. 2 Theſ. 2, 3, 4, 7 — 12. 1 Tim. 4, 1, 2, 3. 2 Tim. 3 chap. 2 Pet. 2 chap. 1 John 2, 18, 19. Rev. 11, 2, 3. and 12, 1-6.7 — 14. &c. and 13, 5, 6, 7, 11. &c. And eſpecially, this place, 2 Theſ. 2, 3, 4. Where the Apoſtles words (noted downe here††Pag. 124. before) doe ſo fitly agree vvith that ſpeach of the Prophet Daniels, as they may well be eſteemed to hauehave direct reference thereunto: the former being a fit type of this other, in very many things of ſpeciall vvaight and moment: and for the point in hand very evident and playne, yea ſuch, as by the reference aforeſaid doe neceſſarily evince, that p. 127as the Sanctuarie of Strength, (whereof Daniel ſpeaketh) which was polluted by Antiochus and his inſtruments; and Gods ſeat, vvherein the idoll vvas placed and honoured; was the Temple of God at Ieruſalem, and ſo a true Temple; though lamentably profaned and defiled by the meanes aforeſaid: ſo alſo the Temple (vvhereof Paul ſpeaketh) wherein Antichriſt the Man of ſinne ſitteth, is likevviſe the Temple of God; & ſo a true Temple; though miſerably polluted and profaned by Antichriſts ſitting, and exalting himſelf therein, as the Apoſtle ſpeaketh. Where moreover we muſt ſtil remember, that the things vvhichwhich hapned to the Ievves for examples; were tipes of things befalling the church under the Goſpel, & are vvrittē for our admonitiō, upon whō the ends of the world are come. 1 Cor. 10, 11. Rom. 15, 4. Heb. 9, 1 — 9 — 24. &c. Ioh. 6, 32, 33. Iude v. 5 — 23. Rev. 2, 14 — 20, &c.

So then here, and in the other places before alledged, ſee how plain & needfull it is, to diſtinguish betweene the carved image erected by Manaſſeh; and the houſe of God wherein it was ſet. 2 King. 21, 7. 2 Chron. 33, 7. betvveen the Chaldeans, and the holy Temple, &c. Pſal. 79, 1. between Lucifer, the King of Babylon; and the Mount of the Congregation, Mount Sion, vvhere he ſaid he would ſit. Eſa. 14, 12, 13. betvveen Baals Idol of jelouſy or indignation; and the Temple of God, in the entry whereof it was ſet. Ezech. 8, 3, 5. betvveen Antiochus, his Captaynes, Souldjours, Overſeers, and Idols; and the Sanctuarie, Fortreſſe, & ſeat of God, which they polluted and profaned, in vvhichwhich and over vvhichwhich they were ſet, &c. Dan. 11, 31, 36, 37, 38. &c. And ſo likevviſe between the Man of ſinne; and the Temple of God, vvherein he ſitteth. 2 Theſ. 2, 3, 4.

Note alſo herewithall, hovv fitly Iudah in her apoſtaſie and eſtate, yea the caſe of Ieruſalem and the Temple there, hauehave typed out unto us the apoſtaſie and eſtate of the church of Rome. Which I note the rather, becauſe that this being obſerved, it will giuegive great light for the right underſtanding of that churches eſtate, and for the better deciding of many queſtions thereabout; and doeth alſo plainly manifeſt the errour of ſuch as will not admit ſo much as to hauehave Iſraell in her apoſtaſie made a type and patterne thereof, nor to hauehave reaſons and anſwers deduced and applied from the one unto the other: whenas the Scripture it ſelf leadeth us euen unto Iudah, as a type and figure thereof, in her apoſtaſy and eſtate, and yet more particularly alſo to Ieruſalem and the Temple of God. As appeareth evidently and vndeniably, by comparing together the Apoſtles words, with the Prophet Daniels, 2 Theſ. 2, 3, 4. vvith Dan. 11, 31.36, 37, …8, &c. beſides that which to the ſame purpoſe may likevviſe be obſerved out of the other Scriptures here before mentioned, and all ſuch like.

8. To vvhichwhich end, & for the queſtion in hand, obſerue alſo that which Iohn hath in the Revelation, vvhen he ſaith,‘‘Rev. 11.1, 2.Rev 11:1Rev 11:2 And there vvas giuen me a reed …ke unto a rod, and the Angell ſtood ſaying, Riſe, and meaſure the Temple of God, and …he Altar, and them that vvorſhip therein. But the Court vvhichwhich is vvithout the Temple … leaue out, and meaſure it not: for it is giuen unto the Gentiles, **Gr. caſt out.and the holy city ſhall …hey tread upon, tvvo and fourty moneths. Rev. 11, 1, 2. For the better underſtanding p. 128of which Scripture, we are to remember, that the Temple is diverſly ſpoken of in the Scriptures: ſometimes ſo, as it compriſeth the vvhole Temple, vvith all the parts thereof; ſometimes but in reſpect of ſome parts of it: and that alſo diverſely. For the Scripture sheweth, how there were divers parts thereof: as namely, the holy place, Hebr. 9, 2, 6. Exod. 39, 1. and the moſt holy place, 1 King. 6, 16, 19. and 8, 6, 8. Hebr. 9, 3, 7. & the courts, 1 King. 7, 12. and 2 King 21, 5. and 23, 12. Pſal. 65, 4. and 84, 2. Ezech. 10, 3, 5. and 42, 3. Zach. 3, 7. both the invvard court of the Prieſts, vvhichwhich vvas next the holy place, and where the Altar of burnt offring ſtood, Lev. 6, 16.26. 1 King. 6, 36. and 7, 12. 2 Chron. 4, 9. Ezech 10, 3. and 40, 19, 23, 27. and 43, 5. and 44, 17, 21, 27. and 45, 19. and the outward court for the people, which joyned to the court of the Prieſts, Ezec. 10, 5. and 40, 17, 20, 31. and 42, 1. & 44, 19. 1 Kin 7, 9. 2 Chro. 4, 9. and 23, 5. Eſa. 1, 12. and 62, 9. Pſa. 84, 2, 10. Jer. 19, 14. and 26, 2. Which outward Court is called the Temple, oftentimes by the Euangeliſts, vvhere there is mention of Chriſts preaching, & the peoples being in the Temple Luke 21, 37, 38. and 2, 27, 37. Iohn 18, 20. Alſo Act. 2, 46. and 3, 1. and 5, 20, 21. and of Chriſts vvhipping of buyers & ſellers out of the Temple, Mat. 21, 12, 13. Joh. 2, 14 — 17. and that none might cary a veſſel through the Temple, and other the like. Mar. 11, 15, 16, 17. Where alſo may be noted, how**Ariae Montan. Antiq. Iud…. Ariel. lib. 5. pag. 92, 93. ſome write, that (after Salomons firſt building of the Temple) the peoples Court vvhichwhich at firſt was but one, being common both for men and vvomen, came in time to be ſevered with a partition into tvvo: one for the men; and the other for the women: Alſo, that without the courts aforeſaid, there was an other built, vvhichwhich they called CHOL, that is, profane: whereinto the ſtraungers of the Gentiles, that profeſſed not the name of Iſraell, might come for to pray; and the Ievves alſo that were unclean, & not yet purged according to the rite of the Sanctuarie. Which††Graſer. Plaga Reg. in Apoc. 11.Rev 11 ſome think is here to be obſerved, and to be applied hither for the better underſtanding of this Scripture.

Novv therefore as touching this Scripture (Rev. 11, 1, 2.) vvhether vve underſtand it more generally, of the Chriſtians and Chriſtian Church, vvith obſervation of differences among them: as by the meaſuring of ſome, and not meaſuring of other parts thereof, may be conſidered: or whether yet more ſpecially, we apply the latter clauſe (of the Court & city) to the outvvard viſible eſtate of the church, and Chriſtians, held by Antichriſtians: ſo making applicatiō of this laſt eſtate to the church of Rome, and the Chriſtians that are likevviſe mynded: every vvay it vvill follow that the eſtate of the ſaid Church and Chriſtians, is to be looked upon & eſteemed, according to the eſtate of the Temple at Ieruſalem, and particularly vvith reference to the Court, and holy city giuen to““So the Ievves for their impietie ar… called the princes of Sodome, & people of Gomoriah Eſa. 1, 2, 3, 4-10-12.Isa 1:2Isa 1:3Isa 1:4–12 the Gentiles: and therefore is to be accounted the Church and city of God: as the other vvere his court and city, though polluted, and defiled ſundry waies, yea ſo as the city that had ben faithful, now became an harlot. Eſa. 1, 2 — 10— 12 — 21. &c. Ezech. 16, 2 — 35. &c. Dan. 11, 31. &c.

Hovv (yet more particularly) to expound and apply, the Temple, the Altar, p. 129the vvorshippers therein, the Court, the holy city, &c. would require a longer diſcourſe: and many hauehave vvritten vvell thereof in our ovvne tongue, though vvith ſome difference of interpretation and application thereof. So I shall need to note the leſſe thereabout. Thus much therefore onelyonly I doe novv obſerue for the preſent occaſion here. That firſt it be conſidered vvhether there be here any mention of the moſt holy place (unles it be (as‡‡M. Bright man on Rev. 11, 1.Rev 11:1 ſome think) included in the generall of the Temple of God) or any reference thereunto: becauſe it vvas a type of heauen, as the Apoſtle plainely teacheth, Heb. 9, 24. whereas here is the deſcription of the eſtate of Gods church and people on earth.

Secondly, whether by the Temple of God, in this place, may not be underſtood the holy place, and figuratiuely the faithful Chriſtians and more invvard Church of God (ſo to ſpeak) inviſible to men, but ſeen and preſerved by God, that meaſured and ſealed them for his: like as the holy place vvas not open to the people; but vvas for the Prieſts alone that miniſtred there before the Lord: And likevviſe by the altar, and the vvorshippers in it, to underſtand the Altar and Prieſts that offered thereupon, & vvorshipped God in the Sanctuarie and holy place: figuratiuely noting the ſpirituall vvorship and mediation of Chriſt, vvith the faithful Chriſtians and vvorshippers (made Prieſts unto God) vvho wholly and onelyonly relye upon Chriſt, and in his mediation alone preſent themſelues and their worship unto God: to whom novv they are knowen, though unto men unknovven or unregarded.

Thirdly, by the Court without the Temple, to underſtand the Court of the people, called‘‘Ezec. 10, 5. 1 King 7, 9, 12. 2 Chro. 4, 9.Ezek 10:51 Kgs 7:91 Kgs 7:122 Chr 4:9 the outward court, the great Court, **Ariae Montan. Antiq. Judaic. lib. 5, pag. 92.the Court of Iſrael, noting in figure, the viſible Church and Chriſtians: (though ſome Copies alſo here read it, the Court that is within the Temple, which was the court of the Prieſts, exempting the court it ſelf from the Altar and worſhippers in it, before ſpoken off, and””Graſer in Rev: 11, 2. others take it of the outmoſt court of all, called CHOL, that is, profane, vvhither both the heathen that came to pray, & the Iewes that vvere uncleane might come, as is aforeſaid: noting figuratiuely the viſible eſtate of Chriſtians, corrupted ſundry wayes, & defiled:) And by the holy city, to underſtand the city of Ieruſalem, noting‡‡Ezec. 45, 1 — 7. & 48, 8 — 35.Ezek 45:1 in figure, eyther””Pſa. 122 2, 3, 4. Eſa. 1, 21. and 48. 2. Ezec. 42, 20. Mat. 4, 5.Ps 122:2Ps 122:3Ps 122:4Isa 1:21Isa 48:2Ezek 42:20Matt 4:5 the viſible church and outward eſtate of Chriſtians more generally, or**Eſa. 1, 26 & 52, 1. & 60, 14 21, 22.Isa 1:26Isa 52:1Isa 60:14 ſuch as are truly godly, & in deed Gods holy Church more particularly.

Fourthly, by the Gentiles, to underſtand not heathens alone, as Antiochus, &c. but the ſinfull & rebellious Ievves, called the rulers of Sodome, & people of Gomorrah, Eſa. 1, 10. ſo figuratiuely noting profane and wicked Chriſtians, the Antichriſtian hierarchie, & Locuſts, ſpoken off Rev. 9, 1 — 11. And by their having of the court giuen unto thē, & their treading of the holy city two and fourty moneths, to underſtand in one reſpect, their having & poſſeſſing of the viſible face of the Chriſtian church, frequenting, converſing & dominering therein, & in another reſpect, their afflicting of Gods holy church and faithfull ones, 1260 yeeres; or the time appointed by God, Rev. 11, 2, 3. Which‘‘M. Bright man on Rev. 11, 2, 3, &c.Rev 11:2Rev 11:3 ſome think, (taking it in the firſt ſence or reſpect) p. 130did begin in Conſtantines time, when the Church came to hauehave a generall peace, & freedome from the perſecutions whereunto it had ben ſubject three hundred yeres before: and did together with the peace, grow ſundry waies far more cold & corrupt in religion, thē formerly had ben.

Where furthermore and in the verſes follovving (among other things) come theſe particulars to be obſerved. 1. That the faithfull Chriſtians should be much fevver, then the outvvard profeſſing Chriſtians, vvho grew novv into apoſtaſie deeper and deeper; and ſo the inner church to be much leſſer, then the outvvard viſible church of Chriſtians: like as the holy place vvith the Altar, vvas far leſſer then the court and city; and the Prieſts that worshipped vvithin, far fewer then the people that reſorted to the Court, and City vvithout. To vvhichwhich purpoſe alſo may be obſerved in the Prophet Eſay, hovv the Ievves profeſſing religion, flocked by heaps to the houſe of God, bringing a multitude of ſacrifices to the Lord, frequenting his Courts and City continually: when as now the daughter of Zion (the faithfull church of the ſealed and elect) was left as a cottage in a vineyarde, as a lodge in a Cucumber garden, as a beſieged City: ſo as if the Lord of Hoſts had not left them (a feed) a very ſmall remnant, they should hauehave ben as Sodome and Gomorrah, utterly cut off and deſtroyed. Eſa. 1, 2 — 8 — 12. &c.

II. That the foreſaid ſyncere Chriſtians were as it vvere hid (though knovven approved & kept by the Lord) in reſpect of the outvvard profeſſing Chriſtians, that were open and knowen abroad unto men: as the inward parts of the Temple were more hid and ſecret, in reſpect of the outward Court and City, that vvere patent to the view and acceſſe of al.

III. That ſome had entrance & acceſſe into the more invvard church (ſo to call it) through the way and eſtate of the outvvard and viſible Church: though‘‘Note this alſo for baptiſme the ſacrament of entrance into the church, had in times of apoſtaſie. now held and frequented by the Hierarchie and Chriſtians in apoſtaſie: like as the entrance and paſſage into the more inward parts of the Temple, was through the City and Court that was vvithout, though now giuen to the Gentiles, the Iew Princes and people of Sodome and Gomorrah, and by them trode upon, as is aforeſaid.

IIII. That as among the Ievves,**Pſal. 59, 3, 4, 5. & 54, 3, 5. with Eſa. 1 2 — 10. &cPs 59:3Ps 59:4Ps 59:5Ps 54:3Ps 54:5Isa 1:2 ſuch as were tretcherous, apoſtate, perſecuting, ſtrong & prevayling outwardly, were of old called Gentiles or heathens: ſo now among the Chriſtians, ſuch alſo as are tretcherous, apoſtate, perſecuting, mighty, and outvvardly prevayling, are likewiſe here called heathens, or Gentiles.

V. That God in this eſtate ſtirred up among and againſt them, his witneſſes, few, yet ſufficient, ſeeing they are tvvo: and are alſo ſtrengthned, ſanctified, directed, preſerved, heard, and bleſſed of the Lord: as were””Rev. 11, 4 with Zac. 3, & 4 ch.Rev 11:4 Ioshua and Zerubbabel, tvvo Oliue trees, and two candleſticks (in one reſpect)‡‡Rev. 11.5 6. with Ex. 7, 19. &c. Numb. 16, 15, &c.Rev 11:5Exod 7:19Num 16:15 Moſes and Aaron,‘‘1 Kin. 17 1. & 18, & 19, 9 — 17. & 21.17, 18 — 24. 1 King 1, 10, 12, 17. and 2, 9, 23, 24. & 3. & 5, & 6, & 7, & 8, & 9, & 13, 14 — 21 Luk. 4, 24, 25, 26, 27. Rom. 11, 1 — 5. Jam. 5, 17, 18.1 Kgs 17:11 Kgs 17:181 Kgs 19:91 Kgs 1:101 Kgs 1:121 Kgs 1:171 Kgs 2:91 Kgs 2:231 Kgs 2:241 Kgs 2:31 Kgs 2:51 Kgs 2:61 Kgs 2:71 Kgs 2:81 Kgs 13:14Luke 4:24Luke 4:25Luke 4:26Luke 4:27Rom 11:1Jas 5:17Jas 5:18 Eliah and Elisha (in other reſpects) to vvhom here may reference be made: or (as““M. Forbis on Rev. 11, ſ. 3.Rev 11 ſome think) alſo to the faythful witneſſes of the trueth that were among the Iewes, when Antiochus perſecuted them, and profaned the Temple and vvorship of p. 131God. Dan. 7, 8, 25, and 8, 9 — 14. and 11, 31 — 39. and 12, 7, 10.This alſo is fitly applied to the old and New Teſtamēt. &c by M. Bright. Napeir, &c.

VI. That””Rev. 11, 7 — 12. with 14, 9 — 12. and Col. 2, 5.Rev 11:7Col 2:5 theſe vvitneſſes being ſtayn by the beaſt (the Antichriſtian hierarchie and Locuſts aforeſaid) and their corps lying unburied in the ſtreet of the great city Babylon, ſpiritually called Sodome & Egypt, where alſo our Lord was crucified, and thus beheld of the people and nations, to the great rejoycing of them that dvvell on the earth: yet then aftervvard at the time appointed; they ſtand upon their feet againe, being revived by the power & ſpirit of God (as**Luk. 1, 13 — 17. with Mal. 4, 5. Matt. 11, 14. and 17, 10— 13.Luke 1:13Mal 4:5Matt 11:14Matt 17:10 Iohn Baptiſt in ſpirit & povver was Elias, &””Ezec. 37. 1 — 10.Ezek 37:1 the dead bones in Ezechiel vvere revived, and ſtood up on their feet againe; & as‘‘Gen. 4, 25Gen 4:25 God gaue Sheth to Eue, another ſeed in ſtead of Abell, vvhom Cain ſlevv) and ſo are called up into heauen, being novv by the favour and power of God freed from the earth of Antichriſts apoſtaſie, & ſeparated from communiō therewith, to enjoy the heauenly eſtate and benefit of the faith and order of Chriſt, wherein the churches at firſt were ſet by the Apoſtles.

VII. Where note, that by heauen (in this book of the Revelat.) is often meant the more ſyncere, intire and heauenly eſtate of the church, for the faith, vvorship, and order thereof; and by the Earth, the degenerate, corrupt, and earthly eſtate thereof in apoſtaſie: Alſo, that as by degrees the church did degenerate, and not all at once; ſo alſo the reſtauration thereof, is not all performed at once, but proceeds on by degrees: as we may obſerue a different condition of theſe witneſſes themſelues, in their firſt teſtimonie, and in their revived eſtate: and aftervvard again (in the 14 chap. which may be a further explication of this) the Angels, there ſpoken off,‘‘Rev. 14, 6, 8, 9. &Rev 14:6Rev 14:8Rev 14:9 proceed ſtill one of them further then another: and””v. 9, &c. the third calleth more directly and earneſtly for ſeparation, and utter leaving of the Beaſt, his worship and marks, then did the firſt and ſecond; and then afterward the other Angels there ſpoken of, are ſaid to come one of them,““ver. 15. out of the Temple; and another,**ver. 17. out of the Temple which is in heauen: the Scripture thus shewing, how the trueth is manifeſted and proceedeth on by degrees, and hovv the faithfull are brought by the Goſpell from yeelding homage unto the Hierarchie of Antichriſt, and grovv up more and more to hauehave the Temple in heauen, the Church in her heauenly, open, and ſyncere eſtate, as it was before the earthly corruptions & apoſtaſie grew upon it.

VIII. That the event of things performed accordingly, may the more confirme us, that liue in this age, hereabout: inaſmuch as now we know, that‘‘Guiliel. de Sancto amo re. Marcilius Patuvius. Dantes. Fraciſc. Petrarcha. Eckhardu… John Wicleff. &c. the former Angels and vvitneſſes of old (though godly men and Martyrs, yet) continued themſelues (many of them) in the apoſtate church of Rome, and other churches, that were corrupted with the like apoſtaſy: preaching the Goſpell unto & among them, calling them from idolatrie, denouncing the fall of Babylon, &c. vvhereas the**Luther. Viret, Calvin, Latimer, &c. latter Angels & vvitneſſes that follovved after, called others, and vvere called themſelues, to ſeparate from that eſtate, and to returne to the auncient faith and vvay, wherein the churches were ſet of old. Which alſo hath ben, & yet is performed p. 132by degrees: As vve find that Luther, Calvin, Latimer, Bradford, & the godly vvith them, vvent further, then John Wickliff, John Hus, Jerome of Prage, and others before them. Alſo that the Church of England goeth further in many things then the Lutherans. And that the other reformed churches proceed further then the church of England: though yet al the corruptions of the apoſtaſie, be not vvholly taken avvay, and the churches brought to that heauenly ſynceritie, wherein they vvere planted by the Apoſtles at the firſt: vvhereunto vve ought all earneſtly to ſtriue, what in us is: knovving that this eſtate is not atteyned all at once; and that thoſe churches which are moſt freed from the corruptions aforeſaid, & come neareſt to the auncient integrity of the vvay of God, are the moſt partakers of this grace and heauenly bleſſing of the Lord.

IX. That furthermore by the conſideration of the Temple, with the ſeverall parts, places and uſes thereof, we may obſerue a double conſideration of the eſtate, and communion of the Church and people of God: The one here on earth, the other in heauen. And that vvhichwhich is on earth, to be alſo tvvo fould: the one outward and viſible, the other more inviſible and inward. The outvvard and viſible, ſignified by the Court of the Temple, vvhichwhich was outward, vvhither all Iſraell came, noting the churches outward eſtate and communion vvith God, in the viſible aſſemblies thereof. The inward and inviſible, ſignified by the ſanctuarie and holy place, which were inward, whither the Prieſts onelyonly had acceſſe: noting the more inviſible eſtate and communion vvhichwhich the elect and faithfull hauehave vvith God in ſpirit and trueth, being made Prieſts unto God in Ieſus Chriſt. And laſtly, the eſtate & cōmunion had vvith God in heauen, ſignified by the moſt holy place, where God dwelt between the Cherubims, **Hebr. 9, 7 — 24.Heb 9:7whither onelyonly the high Prieſt came once a yere, not vvithout blood:‡‡Exo. 28.6 — 29.Exod 28:6 carying on his breſt and shoulders the names of the tribes of Iſraell graved in precious ſtones, and ſo preſented them before the Lord: noting””Hebr. 3, 1. and 9, 24. and 10 19, 20, 21. Ioh. 14, 2, 3.Heb 3:1Heb 9:24Heb 10:19Heb 10:20Heb 10:21John 14:2John 14:3 our acceſſe to God in heauen, by Ieſus Chriſt the high Prieſt of our profeſſion, who appeareth before God for us, & hath many manſions prepared in heauen for us, that where he is, there may we be alſo.

X. Finally, that as they vvhichwhich vvent into the inner parts of the Temple, did paſſe (as I noted before) through the outvvard Court: and yet not all that come to the outvvard Court, did or might paſſe to the places of the Temple that were more inward:Sal. Song. 1, 7, 8. Act. 2, 47.Song 1:7Song 1:8Acts 2:47 ſo they that vvould be partakers of Gods heauenly favours and bleſſings here and for ever, should (what in them is) uſe the meanes and benefit of the outvvard eſtate and communion of the Church of God on earth: and yet alſo not all vvho enjoy the benefit of the churches viſible eſtate, are partakers of the inviſible graces and eternall ſalvation of God: but onelyonly the elect and thoſe that are truely godly. Yea that the outvvard Court, and City to be troden upon, is ſubject to be giuen unto apoſtates and perſecuters, & that for a long time together: vvhen yet all this time the elect and faithfull paſſing through theſe to vvithin, being ſanctified and approved of God, are ſtill p. 133preſerved, and protected by him: and in the end, are called from earth up into heauen.

Theſe novv are the things vvhichwhich I thought here to note by this occaſion. Which are likewiſe (for the moſt of them) obſerved and acknowledged by the beſt of the Proteſtant vvriters generally. Yea alſo ſome of theſe men themſelues (vvith vvhom we hauehave to deale) do thus underſtand and apply that vvhichwhich is here ſpoken of the Court and holy City, as in their ovvne vvritings may be ſeen. And becauſe the point is of waight, for the matter in hand, I vvill here therefore (before I proceed further) note downe their owne words; wishing the Reader vvell to obſerue them: as follovveth.

When M. Sm. in a treatiſe of his, wrote thus,‘‘M. Sm. diffe. p. 20. and 21. As the holy place with the Altar and Prieſts did properly ſignify the Church, worſhip, and Saints, (Rev. 11, 1. 1 Pet. 2, 5.) under the nevv teſtament: ſo the court without the holy place whither al the people came, and the typicall ſervice performed there, did ſignify the confuſed aſſemblies of Antichriſtian perſecuters, and their ceremoniall worship, Rev. 11, 2. which the spirit in that place calleth Gentiles or heathen in thoſe respects: M. Ainſw. anſwering him, after he had shewed ſome miſconceits of his about the Tabernacle and things perteyning thereunto, proceedeth then further in his anſwer on this ſort, ſaying:**M. Ain. defence of Script. p. 12 13, 14, 15. His eye ſight fayled not ſo much in the shadovv, as his heart vvas blynded in the shadowed thing. For he maketh [the tabernacle, altar, and Prieſts,] to ſignifie [the church, worship and Saints] under the new Teſtament: [the court of the Tabernacle] he will hauehave to ſignifie the aſſemblies of Antichriſt: [the Iſraelites there aſſembling,] to ſignifie the Antichriſtian perſecurers: &c. Behold unto what great iniquity he abuſeth the word of God.‡‡Note how M. A. ſpeaketh of Iſrael here. The body of the Church of Iſraell,††Exo. 4, 22Exod 4:22 the ſon and firſt borne of the Lord,””Pſal. 135 4.Ps 135:4 his choſen and chief treaſure,““Deu. 7, 6, 7.Deut 7:6Deut 7:7 precious unto him aboue all peoples of the earth, on vvhom he ſet his louelove,††Deu. 33.26.Deut 33:26 riding upon the heauens for their help, and on the clouds in his glory, a people””verſ. 29. bleſſed & ſaved by the Lord, the shield of their help and ſword of their glorie: this people he maketh to ſignifie the Antichriſtian perſecuters, hated of God, children of the Divel, for whoſe overthrow & confuſion Chriſt‘‘Rev. 19, 11 — 21.Rev 19:11 rideth on the heauens in his glory with a garment dipt in blood, and a ſword for to ſlay them, and fill all the foules of the ayer vvith their flesh. &c.

The Lords‡‡Lev. 6, 16Lev 6:16 holy Courts, wherein they that dwelt““Pſa. 65, 4Ps 65:4 were bleſſed, for which the ſoules of the Saincts““Pſal. 84.2, 10.Ps 84:2Ps 84:10 longed and fainted, counting one day there better then a thouſand othervvhere: is now made to ſignify the Synagogue of Sathan, and place vvhere the Divell dwelleth. &c

But what may we thin… induced M. Sm. to this impietie? Euen Satan deceived him by one place of Scripture, which††Pag. 21. he citeth in his book, viz, Rev. 11.2. where Iohn was willed in a viſion to [caſt out the Court vvhichwhich is without the temple, & not meaſure it, for it is giuen to the Gentiles.] Hence doeth M. Sm. gather that the Iſraelites which were woont to worship in the courts of the Lord did ſignifie the Gentiles, that is the Antichriſtians, and conſequently the court muſt betoken Antichriſts church, and the vvorship Antichriſts worship. Thus one darke Scripture is alledged to overthrow the cleare doctrine that shineth throughout all the Prophets. Yet euen this place it ſelf mought hauehave taught him better. For firſt the commandement””Rev. 11, 1.Rev 11:1 to meaſure the Temple, Altar, and worshippers, ſignified the reſtoring or repayring of Gods church and people, after ſome deſtruction and deſolation: as the like viſions shewed““Ezec. 40, 3, 5. Zach. 2, 1, 2.Ezek 40:3Ezek 40:5Zech 2:1Zech 2:2 to Ezekiell and Zacharie, after the deſtruction of Salomons temple, doe manifeſt.

Secondly, whenas [the Court and holy City] was not meaſured here by Iohn, as before by‡‡Ezec. 40, 47. & 48, 30. Zach. 2, 2.Ezek 40:47Ezek 48:30Zech 2:2 the other Prophets they were, and as afterward††Rev. 21, 15.Rev 21:15 Iohn did ſee: it may teach us that as yet there was not a full reſtauration of Gods church and worship, from the defection of Antichriſt.

Thirdly, in that the court is here ſaid to be [””Rev. 11, 2Rev 11:2 giuen to the Gentiles, and the holy city] should be troden under foot of them, and a time limited how long, [two and fourty moneths,] this argueth that the court was not made, nor the city builded for them: but by Gods permiſſion, for …e chaſtiſement of men, was giuen unto them for a ſeaſon, during vvhichwhich time his [two witneſſes] should prophecy againſt them. And thus it is ſaid of the figure, the firſt temple & city,““Ier. 12, 7Jer 12:7 I p. 134hauehave giuen] the dearly beloved of my ſoule into the hands of her enemies. So all Iudah [““Jer. 20, 4Jer 20:4 was giuen] into the hand of the king of Babell: and‡‡Eſa. 63, 18.Isa 63:18 Eſaias complaineth how the adverſaries had [troden downe] Gods ſanctuarie, as here [““Rev. 11, 2.Rev 11:2 they tread downe] the holy city. And if [the court of the Temple] muſt needs ſignifie Antichriſts court, becauſe it was giuen to the Gentiles, then muſt [the holy city] by which name‡‡Neh. 11, 1. Eſa. 48.2 and 52, 1. Matt. 4, 5.Neh 11:1Isa 48:2Isa 52:1Matt 4:5 Ieruſalem is often called, ſignifie alſo Antichriſts city & church, becauſe it was troden downe of the ſame Gentiles: but all the Prophets shew””Pſal. 51, 18. & 87. and 122. Eſa. 60. Rev. 21.Ps 51:18Ps 51:87Ps 51:122Isa 60Rev 21 that it ſignified the Church of God. M. Ainſw. defence of Script. p. 12 — 15.

Hitherto are M. Ainſworths vvords (when he wrote for the trueth) againſt M. Smith, vvhom he sharpely blameth for teaching that the Court without the Temple did ſignify Antichriſts Court or aſſemblies: and for that he vvould make the Lords Courts to ſignifie the Synagouue of Sathan, and place where Sathan dwelleth, &c. whereas novv himſelf writing another treatiſe ſynce (againſt the trueth) taketh up M. Sm. termes, and manner of expoſition, to teach that the Temple of God (ſpoken off by the Apoſtle, 2 Theſ. 2, 4.) is ‘‘Animad. p. 78, &c.Antichriſts Church; ””Note this vvell.Antichriſts Temple; Antichriſts body; an idoll like Antichriſt himſelf; the Synagogue of Sathan; ſuch as is no more the Temple of God,**Ibid. pa. 94, &c. then the divel, which appeared to the witch at Endor, was Samuel; ſuch as the type thereof ſhould be ſet (not from the Temple of God at Ieruſalem, but) from Bels Temple in Babylon, or the Samaritanes Temple builded by Sanballat &c. Would any think, that this were M. Ainſw. his writing or opinion, that had written ſo earneſtly and with ſo sharp reproofs againſt M. Smith before, if he had not ſet his ovvne name thereunto? Or may it not be thought, if M. Sm. were aliue, and ſavv this latter treatiſe of M. Ainſw. that he would now turne his ovvne ſpeaches and reproofs upon himſelf, where he ſaith, that his eye fight fayled him and his heart was blynded, that he abuſed the Scripture to great impiety; that Sathan deceived him; that the place it ſelf mought hauehave taught him better; &c. But of this, more hereafter.

Now for the preſent it shall ſuffice, touching the point in hand, to obſerue hovv by M. Ainſw. his ovvne graunt, the Church of God is ſignifyed both by the court of the Temple, though unmeaſured, and giuen to the Gentiles; and by the holy city, though troden dovvn alſo of the ſame Gentiles. Rev. 11, 2. And this moreover to agree with the doctrine of al the Prophets. Novv vve know that the Prophets and Apoſtles are not caryed about vvith everie vvynde: They are not as reeds shaken hither and thither: but their doctrine is firme, and abideth the ſame for ever. So as if this vvas the doctrine of the Prophets and Apoſtles, when M. A. vvrote againſt M. Sm. (as here himſelf ſaith:) then there is no queſtion but it is ſo ſtill. And ſo let it ſtill remaine.

For the further declaration whereof, & better expoſition of this Scripture, let us alſo compare herevvith, that which is written in the Prophet Eſay, vvhere the Lord ſaith, I hauehave nouriſhed and brought up children, and they hauehave rebelled againſt me. The oxe knovveth his ovvner, and the aſſe his maſters cribibut Iſraell doeth not knovv, my people doth not conſider. Ah ſinfull nation, a people laden vvith iniquity, a ſeed of evil doers, children that are corrupters: they hauehave forſaken the Lord, they hauehave provoked the Holy one of Iſraell to anger, they are gone avvay backvvard, &c. Heare the vvord of the Lord, ye rulers of Sodome, giuegive eare unto the p. 135Lavv of our God, ye people of Gomorrah. To vvhat purpoſe is the multitude of your ſacrifices unto me, ſaith the Lord? When ye come ††Heb. to be ſeen.to appeare before me, vvho hath required this at your hand, to tread my Courts? Hovv is the faithfull city become an harlot? &c. Where obſerue firſt, vvhat a fit reference there is betvveen the perfidious Ievves, here called the rulers of Sodome and people of Gomorrah; and betvveen the inſolent Chriſtians, called (in the Revelation) the Gentiles. Secondly, how the very like phraſe of treading the Courts of God, is uſed by the Prophet (as is in the other place by the Apoſtle, of treading the holy city, Rev. 11, 2.) and may here ſignify (beſides a treading downe or under foot) a frequent and continuall converſing in the outward and viſible Church of God with their bodies, though their hearts vvere far removed from God, and they ſerved not the Lord ſyncerely according to his word. Eſa. 1, 12 — 15. vvith 29, 13, 14. Thirdly, that the Princes and people of Iudah thus tranſgreſſing, & the faithful city (of Ieruſalem) becomming an harlot: yet they are ſtill the people of God, and the Lord is their God, and the Courts and city are the Lords. Other things that might here be obſerved, I omit.

And for the terme of the Gentiles uſed by the Apoſtle, that by it we may underſtand, not the heathen, but Chriſtians being apoſtates, vvicked, & mighty perſecuters, outwardly prevayling &c. may appeare (as I noted here before) not onelyonly by the like ſpeach of this Prophet, but of others alſo, where the Iſraelites (circumciſed, & members of the church of God, of the outward viſible Church of Iſraell) are likewiſe called heathens, in regard of their perfidiouſnes, iniquity, ſtrength, perſecution, prevailing outvvardly, &c. Pſal. 59, 5. compared vvith the title of the Pſalme. Which is alſo obſerved by M. Ainſ. in his Annot. both on Pſal. 59, 1, 6. and on Exod. 12, 43. though in his oppoſition of us, he forget both it and himſelf. The like he obſerveth alſo upon the vvord’‘’‘M. Ain. annotat. on Pſal. 54, 2, 5. and 59, 1, 6. Exod. 12, 43.Ps 54:2Ps 54:5Ps 59:1Ps 59:6Exod 12:43 ſtraungers, which is applied by David to the Ziphims, vvho vvere of the tribe of Iudah, Pſal. 54, 3. and to Apoſtate Iſraelites, by the Chaldee Paraphraſt, as he noteth on Exod. 12, 43. So as in this matter I need bring no other teſtimonie, but his ovvn expoſition of the Scripture othervvhere, vvhen he dealeth ſyncerely therein, vvithout any perverting thereof, or shifting & cavilling thereabout. But hovv ever he deale, it is evident and ſufficient, that the Iewes who vvere the people of God, and ſo acknovvledged by the Prophets, are by them alſo termed the Princes of Sodome, and people of Gomorrah, Eſa. 1, 3, 10. and 3, 9, 12, 15. Jer. 23, 13, 14, 22, 27, 32. Ezec. 16, 3, 46 — 56. vvith 13, 9, 10, 18, 19. &c. And many other the like in the Scriptures: that we need not think it ſtrange to hauehave the termes of Gentiles, of Sodome, and the like, applied to Chriſtians likewiſe upon juſt occaſions: as in this place, Rev. 11, 2. &c. Herewith alſo we may compare Ezec. 34, 17, 18, 19. and that vvhichwhich is written in the prophecy of Daniel: hovv the litle horne (Antiochus, a type of Antichriſt) waxed great toward the pleaſant land (of Iudea) euen to the hoſt of heauen (the Church of God among the Iewes) and caſt downe ſome of the hoſt, and of the ſtarres to the ground, and ſtamped upon them; yea magnified himſelf euen to the Prince of the hoſt (the Lord God himſelf) and that by him the dayly ſacrifice (figuring out Chriſt, and juſtification p. 136by faith in him) was taken avvay, Antiochus alſo commāded the Jevves to ſacrifice ſwines fleſh & unclean beaſts, & to eat alſo therof, &c 1 Mach. 1, 47.48, & 2 Mach. 6, 18. & 7, ch. A type of Antichriſts enjoyning of will worſhip; teaching of Iuſtification by works: walking in unclean converſation, &c.1 Macc 1:471 Macc 1:482 Macc 6:182 Macc 6:7and the place of his Sanctuarie caſt dovvne; and the hoſt (of Gods people) giuen over for the tranſgreſſion againſt the dayly ſacrifice; and that he caſt dovvne the trueth (the doctrine of Gods Law touching his vvorship, and the vvorship it ſelf) to the ground; having both the Sanctuarie, & the hoſt giuen to be troden under foot, & polluted, for many dayes. Dan. 8, 9 — 14. and 11, 31. &c. Where though the Sanctuarie and hoſt were thus giuen to be troden under foot and polluted, &c. yet were they ſtill the Temple, church and people of God notvvithſtanding.

To conclude therefore, it may appeare likewiſe††Rev. 11, 2.Rev 11:2 by this Scripture, (vvhichwhich ſpeaketh thus of the Court giuen unto the Gentiles, &c.) hovv we may eſteem of the church of Rome, & the like churches, to be in the outvvard viſible eſtate thereof, the Court novv giuen to the Gentiles (to the hierarchie of Antichriſt, the vvicked, profane, revolting, mightie, & perſecuting Chriſtians,) Rev. 11, 2. and ſo likewiſe to be the Temple of God, wherein the Man of ſinne ſitteth as God, &c. 2 Theſ 2, 3, 4. and conſequently, that fit reference may be made between thē & the eſtate of the Church of Iudah in ſundry reſpects: ſo as if Iudah and the Sanctuarie was then the Church and Temple of God (vvhichwhich our oppoſites themſelues wil not deny) then the ſame in like ſort muſt needs be yeelded alſo to the church of Rome, and other churches in ſuch eſtate.

9. Which is yet the more evident, if vve obſerue that in the church of Rome, there are the Lords poſts and thresholds mixed vvith their owne, as was in Iudah and Ieruſalem of old. Ezec. 43, 7, 8, 9. Rev. 11, 2. and 2 Theſ. 2, 4. Which how ever ſome blush not to deny, yet euen experience it ſelf sheweth both the thing it ſelf to be true and undeniable, and ſuch aſſertions to be notoriouſly falſe, and extreemly injurious againſt the vvork of Gods grace and power, who hath preſerved ſundry trueths and ordinances of his among them, albeit them ſelues hauehave commingled therevvith their ovvn notable errors & ſuperſtitions. As namely, the doctrine of one God, and three perſons; the Father, Sonne, and holy Ghoſt; & of the Sonne of God made man, profeſſing and vvitneſſing to death, that Ieſus is the Chriſt the Sonne of God; the doctrine alſo of the Creation of the world, made of nothing by the word of God; of the Redemption of the vvorld by Jeſus Chriſt; of the Reſurrection of the body, and Immortality of the ſoule; together with the other grounds of Chriſtian faith, that are conteined in the Articles, commonly called the Apoſtles Creed, the Nicene Creed, Athanaſius Creed, &c.

Alſo the Lords ordinance of Baptiſme: though commingled vvith their owne ſuperſtitions; as the doctrines aforeſaid likewiſe be vvith ſundry errors and corruptions of their ovvne. Beſides that ſuch as hauehave and reteyne the Baptiſme there had, may lavvfully and comfortably eat at the Lords table: Which othervviſe ſuch could not doe, ſeeing they that hauehave not the Lords Baptiſme, may not eat of the Lords Supper; but should profane it, if they doe Mat. 28, 18, 19, 20. compared with Exod. 12, 43, 45, 48. & Mal. 1, 7, 8.

Moreover, the termes of the Temple of God, & of the Court of the Temple, are p. 137by the Apoſtles aſcribed to that, and the like Chriſtian churches, and people. 2 Theſ. 2, 4. Rev. 11, 2. And the people of God, which are called and come out of Babylon, need not a nevv plantation of a church, but a reformation onelyonly. In which reſpect, the tearme of the Reformed Churches, is very fit and godly, and the proceeding accordingly: Whereas the courſe and dealing of the Anabaptiſts, and all ſuch, as eyther begin all a new, or averre ſuch aſſertions as doe neceſſarily imply it, is not onelyonly prepoſterous, but excedingly ſinfull and erroneous. Rev. 7, and 11, and 14, chapters, with 18, 4. and Eſa. 48, 20. Ier. 50, 8. and 51, 45, 50. 2 Chron. 29, 5 — 17. 2 Theſ. 2, 4. 2 Pet. 2, 1, 2. &c. and 3, 1, 2. &c. Iude. ver. 3, &c.

Finally, if the former aſſertions were true, and that there were not any of Gods poſts, thresholds, or ordinances at all left in that church: then would it follovv on the one hand, that the apoſtaſie of the man of ſinne were not a myſterie of iniquitie (as the Apoſtle calleth it) but that all might eaſily diſcerne and avoyde it: and on the other hand, that none of that church, ſynce the apoſtaſie aforeſaid, should be ſaved. Which apoſtaſie, ſome begin tvvo hundred yeres after Chriſt, ſome three hundred yeres (in Conſtantines time) ſome four, ſome fiue, ſome ſixe hundred yeres after Chriſt: & the Apoſtle Paul ſaith, the myſterie of that iniquity wrought already, in his dayes. 2 Theſ, 2, 7. Whereupon, vvhat conſequences vvould follovv, if the aſſertions aforeſaid vvere true, ſuch as are of heart & underſtanding vvill eaſily perceiue.

Difference therefore (as I hauehave noted before) is to be obſerved & put betvveen the church, and the apoſtaſie thereof; betvveen the houſe of God, and the pollutions thereof; between the Lords poſts & thresholds, and mans inventions and ſuperſtitions commingled therevvith; between the trueths and ordinances of God that ſtill are kept, and the errors and corruptions of men that are brought in and reteyned vvithall; betvveen the Temple of God, and Antichriſts ſitting therein; betvveen the Court and holy City, and the Gentiles to vvhom they are giuen to tread upon, for the time appointed, &c. In regard of vvhichwhich difference, divers things are accordingly ſpoken, and different phraſes uſed in the Scriptures, & in the ſpeaches and vvritings of men. Which vvhiles many doe not obſerue or regard, vvhereas they think to hold the trueth firmely, they run into errour upon errour extreemely.

10. Laſtly, as in Iſrael and Iudah, when they fel into apoſtaſie, they ceaſed not preſently to be the church and people of God, neyther did the Lord forthwith caſt them off and giuegive them a bill of divorce, but did again and again, time after time, plead vvith them, call them to repentance, and convince them by his Prophets and ſervants, beſides his avvakening of them by ſundry corrections and punishments: ſo should we likevviſe obſerue about the Church of Rome, and the like: which hauehave for a long time layd (as it vvere) lulled a ſleep in ſecuritie: whom the Lord notwithſtanding hath by his witneſſes and ſervants from time to time, & of late (ſynce Luthers time) more earneſtly and many wayes ſet to avvaken, & p. 138to plead againſt them, calling them to repentance, and convincing them dayly more and more. Which work the Lord vvill not ſlack, but wil ſtill follovv on and proſecute, till he hauehave in all things accomplished it, according to his ovvne purpoſe, to the praiſe both of his mercy and juſtice, in the end. In the mean time, vvhiles the Lord is pleading with that church, diſcovering more & more the apoſtaſie & iniquitie thereof by the light of his vvord, and teſtimonie of his ſervants: vve should not deny it to be the church and Temple of God, though Antichriſt ſit therein, and miſerably pollute it: but becauſe ſo it is, we should therefore the more carefully ſet our ſelues to plead the Lords cauſe vvith it, againſt the apoſtaſie thereof, and in all things (vvhat lyeth in us) to diſcover the iniquity of the Man of ſinne, (the Beaſt, the Antichriſt) that is ſet therein: untill the Lord hauehave conſumed that lawles one, & powred out the vial of his wrath upon the Beaſts throne, &c. fully performing his work upon the myſticall Babylon, as he hath ſeverely denounced, and expreſſely foretold, 2 Theſ. 2, 3 — 8. with Rev. 11, 2, 3. and 16, 10, 11. and 17, and 18 chap. &c. and as he performed his work on the Chaldean Babylon heretofore. Jer. 50, and 51.

Where obſerue, that the Scripture in theſe places ſpeaketh not of Gods Temple, Court, City or church to be deſtroyed; but of the Man of ſinne, to be the ſonne of perdition; of the lavvleſſe one to be conſumed and abolished, 2 Theſ. 2, 3, 8. of the viall of Gods vvrath to be powred on the Beaſts throne, Rev. 16, 10. of the Beaſt to goe into perdition, Rev. 17, 11. of the great City Babylon, to be burnt vvith fier, and to be throvvn downe, that she shall no more at all be found; Rev. 18, 8, 20, 21. (with reſemblance to the former Babylon of Chaldea, Jer. 51, 61 — 64.) Yea alſo that euen at this time, and in this chapter, vvhere he ſpeaketh of the burning and utter deſtroying of Babylon, yet here now††Euſebius alſo writes that God called the people of the church of Jeruſalem, out frō thence before the deſtruction of the cyty. Eccleſ. hiſt. l. 3 c. 5. he calleth his people out from thence: as he did before out of Babylon of old. Rev. 18, 4. with Ier. 51, 45. Which shevveth that God yet ſtill hath his people there: and that he putteth difference between them, and the City of Babylon it ſelf.

Note here alſo, how ſome of this age (who hauehave obſerved many worthy things out of this book) think, that our dayes are but come to the time of the fourth Angels powring out of his viall upon the Sonne, &c. Rev. 16, 8, 9. And touching the Beaſts Throne it ſelf, that the fift Angels powring out of his viall thereon, is yet to come: underſtanding alſo thereby, the City of Rome, that ſhall hauehave ’’’’Forwhich alſo note Rev. 18.8, 9, 15, 18, …1. &c.Rev 18:8Rev 18:9Rev 18:15Rev 18:18Rev 18:1ſome ſore outvvard calamity fall upon it, to the finall deſtruction thereof, &c. And then addeth this moreover, ſaying: Let us obſerue from hence for our learning, hovv long ſuffring and ſlow to anger God is; he hath convinced this whore of her foul and ſhameful tricks a thouſand times before. But yet he vvil not overthrow her utterly, before he hauehave placed her ſinnes in a more cleare Sun-ſhine, then ever they ſaw yet. Which ſeeing it hath ben and ſhall alſo be in vain, what remaineth, but her finall doome of deſtruction to puniſh her with, whenas she is paſt hope of any amendment. M. Brightman on Rev. 16, 8, 9, 10, &c. To vvhichwhich purpoſe may alſo be obſerved, that there it is ſaid, they repented not of their deeds: shewing that by the vials and plagues there ſpoken off, they should yet hauehave ben brought to p. 139repentance, vvhichwhich they vvere not. Revel. 16, 10, 11.

Furthermore, all doe acknowledge (as I noted before, upon like occaſion) that if any church hauehave to deale vvith a particular perſon that hath ſinned, they doe and ought to hold him a member (though in ſinne) all the time that they are pleading and dealing with him: untill that obſtinacy being joyned to his other ſinnes, he be caſt out and cut off from the church. Hovv much more should this be yeelded to vvhole churches, all the time that the Lord is pleading vvith them: as vve ſee that Iſraell and Iudah vvas dealt withall, by the Prophets from time to time, yea and afterward by Chriſt himſelf and his Apoſtles.

Finally it vvere a very good thing (conſidering the manifold objections hereabout) that theſe men would shevv the time, when the churches aforeſaid vvere by the Lord put from under his covenant, and had a bill of divorce giuen unto them &c. Which how it is urged by the Papiſts themſelues concerning the church of Rome (and ought a thouſand fold more to be urged in behalf of the church of England) vvho can be ignorant? The Lord himſelf (who is the husband & Lord of his church) hath the povver, and knoweth his owne purpoſe, time & meanes, for the diſanulling of churches, removing of his Candleſticks, giving his bill of divorce, &c. Which, when and as it pleaſeth him to reveale it by his word, is by all religiouſly to be regarded. Otherwiſe there are no mens ſayings (though never ſo peremptorie) that can carry away ſuch matters. It is onelyonly the Word and vvork of God, that herein is to be obſerved & relyed upon. And thus much concerning theſe objections.